Pelta (scutul Amazonului)

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10. Amazon cu leopardele de lupta Pelta. Conform Cecile Dictiere, La Mosaique des Amazones, Bruxelles 1965. Secolul al IV-lea e.n.

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Al doilea simbol care insoteste Steaua lui David la Ein Yael este Pelta in forma de semiluna sau Shield Amazon. Mai degraba rare in Tara lui Israel, putinele sale intamplari cunoscute sunt pe sarcofagi. Unul este gasit la Bir Yakub (Fantana lui Jacob) la Sychar, in zona Nablus (Samaria) (Pl. 11), celalalt este sarcofagul lui Ya’acov Min in satul Sakhnin (Galilea Inferioara) (Pl. 12).

11. Sarcofagul Pelta cu doua Peltae incadrate de patru stalpi conectati de trei arcuri de potcoava – Din Bir Yakub (Fantana lui Jacob), Nablus (zona Sebaste la Sychar). Partea scurta prezinta o cruce greaca sustinuta de un post alungit. (De la: B. Bagatti OFM, Biserica circumciziei, Ierusalim 1971, Fig. 6)

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12. Sakhnin (Galilea Inferioara) Sarcofagul neprihanitului Iacov cel Min (dupa inscriptie) cu doua Peltae separate printr-o coroana. Inceputul secolului al II-lea CE din: Ibid, pp.22, 95-97. Vezi si: B. Bagatti, antichi Vilalagi Christiani di Galilea, Ierusalim 1971, fig. 109.

Si alti doi sunt la Nablus si Jerash (in Iordania); [10] Ornamentarea pe laturile lungi ale Samarobului Sarcofag din Bir Yakub [11] (datand aparent din secolul al IV-lea i.e.n.) prezinta doua mari scuturi semicirculare Amazon incadrate de trei arcade continue in forma de potcoava. Una dintre laturile scurte are o cruce greaca deasupra unui stalp vertical, plasand clar sarcofagul intr-un context neocrestin samaritean.

Sarcofagul Sakhnin este decorat intr-o maniera foarte asemanatoare, dar ii lipseste cadrul elaborat si crucea greaca. Cu siguranta este neo-crestin, deoarece inscriptia sa il dedica „neprihanitului Yakov Min”, [12] „Min” fiind epitetul ebraic pentru neo-crestini [13]. Sarcofagul Jerash are, de asemenea, doua Peltae pe partea sa lunga, in timp ce al doilea sarcofag Nablus are, in partea stanga a jumatatii laterale, un grup de patru Peltae, unul la fiecare din cele patru puncte ale busolei. [ER Goodenough, Simboluri evreiesti in perioada greco-romana, III, 226, ibid. 246]

In jumatatea dreapta sunt, una peste alta, ceea ce par a fi doua Peltae corupte. [14].

Cu toate acestea, sunt convins ca congregatiile neocrestine samariteene au adoptat simbolul Pelta in locul Stelei iudeo-crestine a lui David. Samaritenii, dupa cum stim, nu au recunoscut autoritatea decat a Pentateuhului, a celor cinci carti ale lui Moise (si cartea lui Iosua despre cucerirea Tarii Sfinte) si nu a celorlalte carti ale antologiei biblice. Acest lucru le-a facut imposibil sa accepte un simbol asociat cu David (care nu figureaza in primele cinci carti) si astfel l-au inlocuit prin scutul gentil Amazon. In acest act, gasim dovezi ca simbolul Steaua lui David a fost atasat numelui lui David inca de la inceputul secolului II e.n.

13. Amazon care se deplaseaza, de la stanga la dreapta cu scutul de rachita semicircular. Din: Vaza greaca cu Amazon. Sfarsitul secolului VI i.Hr.

Simbolul Pelta nu a fost inventat de samariteni, ci imprumutat din arta greco-romana antica, in care este foarte comun. Primele sale origini cunoscute sunt tracice, unde inca din secolul al VI-lea i.Hr., apare ca scutul semicircular purtat de razboinicii Amazon (Pl. 13). Armata greaca a adoptat-o ​​apoi ca scut pentru infanteria usoara, peltestae, si a continuat sa foloseasca cu armata romana, la fortele lor auxiliare.

In arta este cunoscut din pictura in vase grecesti, dintr-un sarcofag efesian (secolul al IV-lea i.e.n.) din Viena, Muzeul Kunsthistorisches, de la un sarcofag Tesalonikan (in jurul anului 170 i.e.n.) din Muzeul Luvru, de la o podea de mozaic la Antiohia (secolul al IV-lea) (Pl. 14) si alte exemplare.) [15]

14. Antiohia. Mozaic de soldati romani care lupta impotriva amazoanelor. Pe sol: un scut de pelta cu doua axe cu cap dublu. (In partea stanga a etajului) De la: D. Levi, Pavaje mozaice din Antiohia, 1947, Casa amazoanelor, Pl. Cxxiii.

Un exemplu de exceptie figureaza pe baza unui bust al imparatului Commodus (180-193 e.n.)

15. Bustul apos al lui Commodus (180-192 CE) ca Hercules. Pozat deasupra unui Pelta decorat de un cap Medusa, asezat intre doua cornucopii aparute dintr-un glob. In stanga – un Fortuna in genunchi (?). Palazzo del Conservatori, Roma. Din: S. Strong, Roman Art, Penguin Books, 1976, PL. 150

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Imparatul este infatisat ca Hercule, ridicandu-se deasupra Peltei, pielea leului de pe cap si clubul sprijinit pe umar, Pelta in sine decorata cu un cap Medusa incadrat de doua cornucopii. O zeita (Fortuna?) Ingenuncheaza langa baza ornamentala. Aceasta portretizare apoteozizanta demonstreaza ca in arta romana Simbolul a fost deja investit cu o semnificatie ezoterica distincta.

Nu Samaritanul in ansamblu a facut din Pelta simbolul lor, ci congregatiile neocrestine samariteane. Samaritenii s-au convertit la noul crez in numar mare, probabil ca reactie la statutul lor socio-politic inferior [16]. Imperiul Roman nu i-ar recunoaste ca natiune cu drepturi nationale proprii, ci doar ca secta religioasa, o respingere care i-a privat pe samariteni de toate drepturile civice, chiar si aceea de a da marturie in instanta [17]. dintre acestia s-au inscris in armata romana ca forte auxiliare si, fara indoiala, in acest context, au avut experienta de mana din prima a Peltei, apoi inca folosita de auxiliari. Indiferent daca aceasta a fost sursa respectului lor pentru Pelta sau poate ca a fost cunostinta lor cu simbolismul religios roman,

Combinatia Ein Yael de simboluri neo-crestine iudeo-crestine, evreiesti si samariteane nu se gaseste niciodata in podele mozaic pur evreiesti din sinagogile din perioada bizantina. Este evident o combinatie pe care numai noua credinta iudeo-crestina a facut-o posibila, credinta care, dupa ce a renuntat la vrajmasia evreiasca-samariteana, a imbratisat Samaritenii recent convertiti pe baza egalitatii sociale si religioase.

Asa se face ca si la Capernaum, simbolul Pelta este prezent pe Frise. Este atasat acolo de sase ori, la unghiurile exterioare ale unui scut al lui David orientat spre interior. Aceasta yuxtapunere cu simbolul Davidic nu poate fi intamplatoare. Aceasta trebuie sa sporeasca o prezenta samariteana, pentru care cunoasterea lui Iisus si parerea buna despre ei pot fi dovezi suplimentare [18]. Samaritenii par sa se fi stabilit la Capernaum dupa convertirea lor, caci pe celelalte simboluri Davidice de la Capernaum simbolul lor nu apare inca.

6. Etajele mozaice mitologice ale Ein Yael ale vilei romane

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Intregul complex Ein Yael a fost datat de catre excavatoarele sale pana in secolul al II-lea, dupa razboiul Bar Kokhba. De asemenea, vila a remarcat Podele Mozaice in triclinium (sala de mese) si in doua camere laterale. (Pl. 16).

16. Ein Yael, podeaua mozaica din tricliniul vilei cu scene mitologice ale zeitei Thetis, conducatoare a marii si doua panouri laterale cu cap de meduza fiecare.

De la: BAR Nov-Dec. 1996, 16: 6, p. 37, 38.

All the floors are composed of mythological scenes. The one in the triclinium has undersea scenes with swimming fishes interspersed with scenes of Nereids riding on Centaurs’ tails. Adjacent to the triclinium floor, to the south of it, is another rectangular floor, this one divided into three panels. The central panel again features swimming fish but is dominated by a head of Thetis, the sea-goddess. (Pl. 16). In each of the side panels is a square angled at 90 degrees (outlined by a two-strand Guilloche) framing a Medusa head. In the corners of these two panels, what do we find, but the same supplementary ornamentation as accompanies the Star of David, namely, two tripartite Shoshanim and two Peltae (Pl. 16). The elements common to both floors lead us to the conclusion that (a) both were designed by the same workshop and (b) that the owner of the villa was a convert to Christianity [19] (yet still much immersed in the Greek mythological tradition of his country). As numerous remains of pottery roof-tiles inscribed with the sign of the Tenth Legion were also found on the site, it seems highly probable that the owner of the villa and farm was one of the legion’s commanders [20] .

If so, we at Ein Yael are facing the astounding fact that the Magen David sign was introduced into the country by a foreigner, a Roman commander of the Tenth Legion and not, as it should be, by an autonomous, interior Jewish authority.

Yes, but our Italian military leader, founder of Ein Yael and builder of its mosaic floor with the symbol of the Magen David is (so to say) in good company: the Gospels in Matth.8:5-13; Luke 7:1-10 and Acts 10:1-48 are relating about two centurions of the Roman military forces of the country of high religious standard. The one, at Capernaum is declared in Luke 7:5 the builder of the Jewish Synagogue there (and this fact alone, a foreigner building a Synagogue, would have been enough for our sages not to mention this most beautiful Synagogue of the Galilee in their dealings), as mentioned by Loffredo (and others) in his book on the last excavations of the Synagogue [21] .

Christ had healed the servant of the centurion of Capernaum after his request, but the centurion did not see himself worthy to receive Christ under his roof (Matth 8:5-13). Christ received his devout faith with the highest esteem (Luke 7:9).

The other officer is Cornelius of Caesarea (Acts 10:1- 46), known to the Jewish public, then, by his ardent faith and his liberally giving alms to the poor constantly.

Cornelius had a vision, an angel was visiting him and telling him that God knows him and his good deeds and suggests him to call for Simon Peter, the apostle, who is in Jaffa at the tanner Simon, who’s house is at the sea. When they arrived at Cornelius house in Caesarea Peter found there a multitude of people. And while he was preaching about Christ’s lore the Holy Spirit descended and poured out on the circumcised (the Jews) as well on the gentiles. This was the first time that gentiles were seized by the new faith and converted, and this is the beginning of the extension of Christ’s Lore beyond the closed circle of the Jewish Christian congregations.

We are asking ourselves, how is it possible, that Roman soldiers, here in the country, are filled with such an ardent faith? And our answer is that they brought it already with them and had experienced the new faith already in Italy. This is confirmed now by Mosaic Floors in Pompeii and other Italian cities with the Star of David as their symbolic sign. Yet, these mosaic floors, at least in Pompeii, are belonging already to the 1st century C.E. as Pompeii was destroyed by the outbreak of Mount Vesuvius in 79 C.E.

Yet, what is not written in the story of the Gospels about these Roman officers is the question, wherefrom their ardent faith is coming, from which religion, or from which religious congregation. This strange omission of the Gospels can be explained, to my opinion, only in the following way: the Gospels were written in the first and second centuries C.E., i.e. in the time when the new faith had to be kept secret for fear of persecution by Jews and Roman authorities. In order not to endanger the officers in their ardent faith the writers of the Gospels saw it for fit not to remind the origin of their belief.